he who doesn’t lend out his money for usury, nor take a bribe against the innocent. He who does these things shall never be shaken.
Parallel Translations
-
he who doesn’t lend out his money for usury, nor take a bribe against the innocent. He who does these things shall never be shaken.
-
He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
-
He that putteth not out his money on interest, nor taketh a bribe against the innocent. He that doeth these things shall never be moved.
Cross-references (24)
Passages linked to Psalms 15:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 22:25 “If you lend money to any of my people with you who is poor, you shall not be to him as a creditor. You shall not charge him interest.
- Deuteronomy 16:19 You shall not pervert justice. You shall not show partiality. You shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous.
- Ezekiel 22:12 In you have they taken bribes to shed blood. You have taken interest and increase, and you have greedily gained of your neighbors by oppression, and have forgotten me,” says the Lord Yahweh.
- Deuteronomy 23:19-20 You shall not lend on interest to your brother: interest of money, interest of food, interest of anything that is lent on interest. You may charge a foreigner interest; but you shall not your brother interest, that Yahweh your God may bless you in all that you put your hand to, in the land where you go in to possess it.
- Ezekiel 18:8 he who hasn’t lent to them with interest, hasn’t taken any increase from them, who has withdrawn his hand from iniquity, has executed true justice between man and man,
- Matthew 7:21-25 Not everyone who says to me, ‘Lord, Lord,’ will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. Many will tell me in that day, ‘Lord, Lord, didn’t we prophesy in your name, in your name cast out demons, and in your name do many mighty works?’ Then I will tell them, ‘I never knew you. Depart from me, you who work iniquity.’ “Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn’t fall, for it was founded on the rock.
- Exodus 23:7-8 “Keep far from a false charge, and don’t kill the innocent and righteous; for I will not justify the wicked. “You shall take no bribe, for a bribe blinds those who have sight and perverts the words of the righteous.
- Psalms 55:22 Cast your burden on Yahweh and he will sustain you. He will never allow the righteous to be moved.
- Proverbs 12:3 A man shall not be established by wickedness, but the root of the righteous shall not be moved.
- John 13:17 If you know these things, blessed are you if you do them.
- James 1:22-25 But be doers of the word, and not only hearers, deluding your own selves. For if anyone is a hearer of the word and not a doer, he is like a man looking at his natural face in a mirror; for he sees himself, and goes away, and immediately forgets what kind of man he was. But he who looks into the perfect law of freedom and continues, not being a hearer who forgets, but a doer of the work, this man will be blessed in what he does.
- Psalms 16:8 I have set Yahweh always before me. Because he is at my right hand, I shall not be moved.
- Psalms 106:3 Blessed are those who keep justice. Blessed is one who does what is right at all times.
- Psalms 112:6 For he will never be shaken. The righteous will be remembered forever.
- Isaiah 33:15 He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of blood, and shuts his eyes from looking at evil—
- Matthew 27:3-5 Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, saying, “I have sinned in that I betrayed innocent blood.” But they said, “What is that to us? You see to it.” He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself.
- 2 Peter 1:10-11 Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble. For thus you will be richly supplied with the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ.
- Leviticus 25:35-37 “ ‘If your brother has become poor, and his hand can’t support himself among you, then you shall uphold him. He shall live with you like an alien and a temporary resident. Take no interest from him or profit; but fear your God, that your brother may live among you. You shall not lend him your money at interest, nor give him your food for profit.
- Nehemiah 5:2-5 For there were some who said, “We, our sons and our daughters, are many. Let us get grain, that we may eat and live.” There were also some who said, “We are mortgaging our fields, our vineyards, and our houses. Let us get grain, because of the famine.” There were also some who said, “We have borrowed money for the king’s tribute using our fields and our vineyards as collateral. Yet now our flesh is as the flesh of our brothers, our children as their children. Behold, we bring our sons and our daughters into bondage to be servants, and some of our daughters have been brought into bondage. It is also not in our power to help it, because other men have our fields and our vineyards.”
- Ezekiel 18:17 who has withdrawn his hand from the poor, who hasn’t received interest or increase, has executed my ordinances, has walked in my statutes; he shall not die for the iniquity of his father. He shall surely live.
- Ezekiel 18:27 Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he will save his soul alive.
- Micah 7:3 Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe; and the powerful man dictates the evil desire of his soul. Thus they conspire together.
- Matthew 26:15 and said, “What are you willing to give me, that I should deliver him to you?” They weighed out for him thirty pieces of silver.
- Nehemiah 5:7-13 Then I consulted with myself, and contended with the nobles and the rulers, and said to them, “You exact usury, everyone of his brother.” I held a great assembly against them. I said to them, “We, after our ability, have redeemed our brothers the Jews that were sold to the nations; and would you even sell your brothers, and should they be sold to us?” Then they held their peace, and found not a word to say. Also I said, “The thing that you do is not good. Shouldn’t you walk in the fear of our God, because of the reproach of the nations our enemies? I likewise, my brothers and my servants, lend them money and grain. Please let us stop this usury. Please restore to them, even today, their fields, their vineyards, their olive groves, and their houses, also the hundredth part of the money, and of the grain, the new wine, and the oil, that you are charging them.” Then they said, “We will restore them, and will require nothing of them. We will do so, even as you say.” Then I called the priests, and took an oath of them, that they would do according to this promise. Also I shook out my lap, and said, “So may God shake out every man from his house, and from his labor, that doesn’t perform this promise; even may he be shaken out and emptied like this.” All the assembly said, “Amen,” and praised Yahweh. The people did according to this promise.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain In this verse David enjoins the godly neither to…
In this verse David enjoins the godly neither to oppress their neighbors by usury, nor to suffer themselves to be corrupted with bribes to favor unrighteous causes. With respect to the first clause, as David seems to condemn all kinds of usury in general, and without exception, the very name has been every where held in detestation. But crafty men have invented specious names under which to conceal the vice; and thinking by this artifice to escape, they have plundered with greater excess than if they had lent on usury avowedly and openly. God, however, will not be dealt with and imposed upon by sophistry and false pretences. He looks upon the thing as it really is. There is no worse species of usury than an unjust way of making bargains, where equity is disregarded on both sides. Let us then remember that all bargains in which the one party unrighteously strives to make gain by the loss of the other party, whatever name may be given to them, are here condemned. It may be asked, Whether all kinds of usury are to be put into this denunciation, and regarded as alike unlawful? If we condemn all without distinction, there is a danger lest many, seeing themselves brought into such a strait, as to find that sin must be incurred, in whatever way they can turn themselves, may be rendered bolder by despair, and may rush headlong into all kinds of usury, without choice or discrimination. On the other hand, whenever we concede that something may be lawfully done this way, many will give themselves loose reins, thinking that a liberty to exercise usury, without control or moderation, has been granted them. In the first place, therefore, I would, above all things, counsel my readers to beware of ingeniously contriving deceitful pretexts, by which to take advantage of their fellow-men, and let them not imagine that any thing can be lawful to them which is grievous and hurtful to others.
With respect to usury, it is scarcely possible to find in the world a usurer who is not at the same time an extortioner, and addicted to unlawful and dishonorable gain. Accordingly, Cato “C’estoit un personnage Romain de grande reputation.” — Fr. marg. “This was a Roman personage of great reputation.” - See Cicero de Officiis, Lib. 2, cap. 25.
Read full note →
“Ce ne sont pas les riches lesquels on mange d’usures.” — Fr. “It is not the rich whom they devour by usuries.”
The Jews were prohibited by the law from taking usury or interest on money lent to their brethren, but not on what was lent to strangers; that is, foreigners of other countries, (Deuteronomy. 23:20.) The manifest design of this prohibition was, to promote humane and fraternal sentiments in the bosoms of the Israelites towards each other. A more remote end seems also to have been aimed at, viz., to check the formation of a commercial character among the Jews, and to confine them as much as possible to those agricultural and private pursuits, which would seclude them from intercourse with the surrounding nations, as it was not very likely that a practice of this nature would be extended much among foreigners which was prohibited at home.” — Walford’s New Translation of the Book of Psalms.
“Therefore, all things whatsoever ye would that men should do to you, do ye even so to them,”
it would not be necessary to enter into lengthened disputes concerning usury.
What next follows in the text properly applies to judges who, being corrupted by presents and rewards, pervert all law and justice. It may, however, be extended farther, inasmuch as it often happens, that even private individuals are corrupted by bribes to favor and defend bad causes. David, therefore, comprehends, in general, all those corruptions by which we are led away from truth and uprightness. Some think that what is here intended is the rapacity of judges in extorting money from the innocent who are accused, as the price of their deliverance, when they ought rather to have protected and assisted them gratuitously. But it appears from the passages similar to this in Ezekiel, which we have quoted, that the sense is different.
He who doeth these things. This conclusion warns us again, that all who thrust themselves into the sanctuary of God are not permanent citizens of “the holy Jerusalem which is above;” “De la sainete Jerusalem celeste.” — Fr.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain To the hindrance of his neighbor.
To the hindrance of his neighbor.
That is, shall not be cast forth of the Church as hypocrites.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 15:5 [He that] putteth not out his money…
Psa 15:5 [He that] putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved.
Ver. 5. He that putteth not out his money to usury] To biting usury, so some distinguish it from Tarbith, the toothless usury. But both these are condemned, Eze 18:8; Eze 18:13, and no man of note in all antiquity (Jews and Manichees excepted) for one thousand five hundred years after Christ hath ever undertaken the defence thereof. Here and Neh 5:7-11 it is plainly cried down; neither is there any ground in Scripture for that distinction of usury into biting and toothless. The beaver biteth so sore, as that he never looseth his teeth until he have broke the bones. Usury-Usurers
Read full note →
Nor taketh reward against the innocent] Olim didici quid sint munera, said one. A good man, as he despiseth the gain of oppressions, so he shaketh his hands from holding of bribes, Isa 33:15, lest the touching thereof should infect and benumb him; as Pliny writeth of the fish torpedo, and as histories report of Demosthenes, that great lawyer, tempted and prevailed with against right, by poisoning Harpalus’s goblet.
He that doeth these things] For not the hearers of the law, but the doers shall be justified, Rom 2:13. And to them who by patient continuance in well doing seek for glory, and honour, and immortality, shall be eternal life, Rom 15:7.
Shall never be moved] Potest in momentum moveri, sed non in aeternum: resurget enim, saith R. Solomon here, Moved he may be for a time, but not removed for ever. His soul is bound up in the bundle of life, near unto the throne of glory; when the souls of the wicked are restless as a stone in the midst of a sling, saith the Targum, in 1Sa 15:1-35.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He that putteth not out his money to usury,…
He that putteth not out his money to usury, in such manner as is contrary to God’s law; of which see in Exo 22:25; Lev 25:36,37.
Nor taketh reward, or a bribe, from him who hath a bad cause; that he may either condemn the innocent, or acquit the guilty; both which God abhorreth.
Read full note →
He that doth these things here enumerated, and such things as naturally and necessarily flow from them, or are akin to them, and joined with them, he shall constantly persevere in God’s church here; and though he may be shaken, and stagger and fall, yet he shall never wholly and finally be removed or fall away from it, nor from that happiness which was proposed and promised to him, but shall abide with God here, and go to him when he dies, and be for ever with the Lord.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain He that putteth not out his money to usury,....…
He that putteth not out his money to usury,.... To the poor, in an extravagant and exorbitant way, by which he bites, devours, and destroys his little substance, and sadly afflicts and distresses him; see Exo 22:25; otherwise, to lend money on moderate interest, and according to the laws, customs, and usages of nations, and to take interest for it, is no more unlawful than to take interest for houses and land; yea, it is according to the law of common justice and equity, that if one man lends money to another to trade with, and gain by, that he should have a proportionate share in the gain of such a trade; but the design of this passage, and the law on which it is founded, is, to forbid all exactions and oppressions of the poor, and all avaricious practices, and to encourage liberality and beneficence; and such who are covetous, and bite and oppress the poor, are not fit for church communion; see Co1 5:11;
nor taketh reward against the innocent; either to swear falsely against him, or to pass a wrong sentence on him; see Sa1 12:3;
Read full note →
he that doeth these things shall never be moved; from the tabernacle of God, and his holy hill; he is fit to be a member of the church of God, and an inhabitant of Zion; and he shall dwell and abide there, he shall be a pillar which shall never go out, Rev 3:12; he shall finally persevere, through the grace of God; he shall hold on and out unto the end: and though he may fall through infirmity and temptation into sin, and that many times, yet he shall not finally and totally fall, Pe2 1:10; but shall be as Mount Zion which can never be removed, Psa 125:1; The words should be rendered, since the accent "athnach" is on "these things", thus; "he that doeth these things", not only what is mentioned in this verse, but in the foregoing, "he", I say, "shall never be moved".
Next: Psalms Chapter 16
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain To usury - In such a manner as is…
To usury - In such a manner as is contrary to God's law: of which see otherwise, Exod. xxii, 25 Levit xxv, 36, 37, &c. Reward - Or, a bribe for him who hath a bad cause. Moved - He shall abide with God here, and when he dies be forever with the Lord.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. Putteth not out his money to usury]
Verse 5. Putteth not out his money to usury]
10. As usury signifies unlawful interest, or that which is got by taking advantage of the necessity of a distressed neighbour, no man that fears God can be guilty of it. The word נשך neshech, which we translate usury, comes from nashach, to bite as a serpent; and here must signify that biting or devouring usury, which ruins the man who has it to pay. "The increase of usury is called נשך neshech, because it resembles the biting of a serpent. For as this is so small at first, as scarcely to be perceptible, but the venom soon spreads and diffuses itself till it reaches the vitals; so the increase of usury, which at first is not perceived nor felt, at length grows so much as by degrees to devour another's substance." Middoch's edition of Leigh's Critica Sacra, sub voce נשך.
Read full note →
The Jews ever were, and are still, remarkable for usury and usurious contracts; and a Jew that is saved from it is in the fair way, charity would suppose, to the kingdom of heaven. The Roman laws condemned the usurer to the forfeiture of four times the sum. Cato de Rust., lib. i.
Nor taketh reward against the innocent.]
11. He neither gives nor receives a bribe in order to pervert justice or injure an innocent man in his cause. The lawyer, who sees a poor man opposed by a rich man, who, though he is convinced in his conscience that the poor man has justice and right on his side, yet takes the larger fee from the rich man to plead against the poor man, has in fact taken a bribe against the innocent, and without the most signal interposition of the mercy of God, is as sure of hell as if he were already there.
He that doeth these things] He in whose character all these excellences meet, though still much more is necessary under the Christian dispensation, shall never be moved - he shall stand fast for ever. He is an upright, honest man, and God will ever be his support.
Now we have the important question answered, Who shall go to heaven? The man who to faith in Christ Jesus adds those eleven moral excellences which have been already enumerated. And only such a character is fit for a place in the Church of Christ.
On this verse there is a singular reading in my old MS. Psalter, which I must notice. The clause, Qui pecuniam suam non dedit ad usuram, "who putteth not out his money to usury," is thus translated: He that gat nout his catel til oker. Now this intimates that the author had either read pecudem, CATTLE, for pecuniam, MONEY; or that catel was the only money current in his time and country. And indeed it has long been the case, that the Scottish peasantry paid their rents in kind; so many cows or sheep given to the laird for the usufruct of the ground. That this is no mistake in the translation is evident enough from the paraphrase, where he repeats the words, with his gloss upon them: He that gaf nout his Catel till oker bodyly als covaytus men dos gastly: that he seke naght for his gude dede, na mede of this werld, bot anely of heven.
The very unusual word oker signifies produce of any kind, whether of cattle, land, money, or even the human offspring. It is found in the Anglo-Saxon, the Gothic, the German, and the Danish; in all which languages it signifies produce, fruit, offspring, usury, and the like. Dr. Jameson does not show the word in any of its forms, though it is evident that it existed in the ancient Scottish language.
The word catel may be used here for chattels, substance of any kind, moveable or immoveable; but this word itself was originally derived from cattle, which were from the beginning the principal substance or riches of the inhabitants of the country. Indeed the word pecunia, money, was derived from pecus, cattle, which were no longer used as a medium of commerce when silver and gold came into use. There is a passage in Chaucer where cattel catching seems to be used for getting money. Speaking of the wicked priests of his time, he says: -
Some on her churches dwell
Apparailled poorely proud of porte;
The seven Sacramentes thei doen sell,
In Cattel catching is her comfort.
Of each matter thei wollen mell;
And doen hem wrong is her disport.
To affraie the people thei been fell
And hold hem lower than doeth the Lorde.
Plowmanne's Tale, 3d part.
ANALYSIS OF THE FIFTEENTH PSALM
A Psalm of doctrine, consisting of two parts, in which we have the character of a sound Christian, (rather, an upright Jew.)
I. The first part is delivered in the form of a dialogue between God and the prophet, from Ps 15:1-5.
II. The second is the epiphonema, or moral reflection, in the close of the last verse.
I. 1. The question proposed by the psalmist to God,
1. "Lord, who shall sojourn in thy holy tabernacle?"
2. "Who shall rest upon thy holy hill?" That is, because all are not Israel which are of Israel, therefore the psalmist asks of God, Who shall sojourn as a true member in the Church militant? And who shall rest in the Church triumphant?
2. To which God returns the following answer, containing very remarkable notes of the true character of a member of the Church: -
1. In general, he is a man, who is, 1. Upright in thought; he is an honest man: "He that walketh uprightly." 2. Just in his deed: "He works righteousness." 3. True in his word: "He speaks the truth in his heart."
2. In particular, he is a man who avoids evil.
1. In himself he is no slanderer: "He backbites not with his tongue."
2. He is no wrong-doer: "Nor doeth evil to his neighbour."
3. He is no reviler, tale-bearer, nor tale-hearer: "He takes not up a reproach against his neighbour."
4. He is no favourer of sin: "In whose eyes an evil person is contemned."
5. He is no oppressor nor extortioner: He puts not his money to his poor brother to usury.
6. No briber: "He takes no reward against the innocent."
3. Such a man is he who honours them that fear the Lord.
4. "He sweareth to his own hurt, and changeth not." He will surely keep his word; his character is composed of piety and charity.
II. The epiphonema, or moral reflection has these two parts: -
1. The party to whom this privilege belongs: "He that doeth these things;" for the doers, not the hearers, of the law shall be justified.
2. The promise made to him: "He shall never be moved." The life of grace is the way to the life of glory. See the preceding notes.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 15:5. He that putteth not out his money…
Psa 15:5. He that putteth not out his money to usury — In such a manner as is contrary to God’s law, of which see on Exo 22:25; Lev 25:36-37. Or taketh reward — Or bribe, from him who hath a bad cause; that he may condemn the innocent or acquit the guilty: both which things God abhors. He that doeth these things — Here enumerated, in consequence of first having faith working by love, in consequence of the justification of his person and the renovation of his nature; he that, being made a tree of righteousness, thus glorifies God by bearing the fruit of righteousness, and being created anew, in Christ Jesus, unto good works, thus steadily and perseveringly walks in them; he shall never be moved — But shall abide with God, in his favour and family here, and shall dwell with him for ever hereafter.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain He that putteth not out his money to usury…
He that putteth not out his money to usury - The word “usury” formerly denoted legal interest, or a premium for the use of money. In this sense the word is no longer used in our language, but it always now denotes unlawful interest; “a premium or compensation paid, or stipulated to be paid, for the use of money borrowed or retained, beyond the rate of interest established by law.” “Webster.” The Hebrew word used here - נשׁך neshek - means “interest,” that is, a premium or compensation for the use of money in any manner, or to any extent. The reference is to the law of the Hebrews, which forbade such a loaning of money to the poor, and especially to poor Israelites, Exo 22:25; Lev 25:35-37. Although this was forbidden in respect to the Israelites, yet the lending of money on interest, or “usury” in a lawful sense, was allowed toward “strangers,” or toward the people of other nations.
See Deu 23:19-20. The ground of the distinction was, that the Hebrews were regarded as a nation of brethren; that, as such, they should be willing to accommodate and aid each other; that they should not do anything that could be regarded as unbrotherly. In respect to other people it was allowed, not because it was proper to take advantage of their wants, and to oppress them, but because this special reason did not exist in regard to them. That might be improper “in a family,” among brothers and sisters, which would be entirely proper toward those who did not sustain this special relation; and we may conceive of cases - such cases in fact often occur - when it would be unkind in the highest degree to exact interest of a brother, or an intimate friend, while it is perfectly proper to receive the ordinary allowance for the use of money in our business transactions (that is, the ordinary rate of interest) of those who do not sustain to us this special relation.
Read full note →
The fact that it was allowed to the Hebrews to take interest of the people of other nations, shows that there was nothing morally wrong in the thing itself; and, in fact, there can be no reason why a man, to whom it is an accommodation, should not pay for the use of money as well as for the use of any other property. The thing forbidden here, therefore, is not the taking of interest in any case, but the taking of interest in such a way as would be oppressive and hard - as of a Hebrew demanding it from his poor and needy brother; and, by consequence, it would forbid the exacting of unusual and unlawful rates of interest, or taking advantage of the necessities of others - by evading the provisions of law, and making their circumstances an occasion of extortion. In one word, the thing forbidden is a harsh, grasping, griping disposition; a disposition to take advantage of the embarrassments of others to increase our own gains. Kindness, and an accommodating spirit in business transactions, are as much demanded now by the principles of religion as they were when this psalm was written, or as they were under the law which forbade the taking of interest from a poor and needy brother.
Nor taketh reward against the innocent - Who does not take a bribe; that is, does not accept a pecuniary consideration, or any other consideration, to induce him to decide a cause against justice. He is not, in any way, to allow any such considerations to influence him, or to sway his judgment. The taking of bribes is often expressly forbidden in the Scriptures. See Exo 23:8; Deu 16:19; Deu 27:25; Pro 17:23.
He that doeth these things shall never be moved - That is, in answer to the question in Psa 15:1, he shall be permitted to “abide in the tabernacle” of God, and to “dwell in his holy hill.” He shall have a solid foundation of hope; he is a friend of God, and shall enjoy his favor forever. In other words, these things constitute true religion; and he who has such a character will obtain eternal life. His foundation is sure; he will be safe in all the storms of life, and safe when the cold waves of death beat around him. Compare Mat 7:24-25.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain (Compare Lev 25:37; Deu 23:19-20).
(Compare Lev 25:37; Deu 23:19-20).
usury is derived from a verb meaning "to bite." All gains made by the wrongful loss of others are forbidden.
Read full note →
taketh reward, &c.--The innocent would not otherwise be condemned (compare Exo 23:8; Deu 16:19). Bribery of all sorts is denounced.
doeth these, &c.--Such persons admitted to God's presence and favor shall never be moved (Psa 10:6; Psa 13:5).
Next: Psalms Chapter 16
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 5. Usury—The law of Moses forbade a Hebrew taking…
5. Usury—The law of Moses forbade a Hebrew taking usury or interest from a brother Hebrew. A pledge might be taken in security of payment, but nothing further. The noncommercial habits of the Hebrews did not require interest on capital, and the general law of equal distribution which pervaded their economy, forbade it, as oppressive to the poor. Deu_23:19-20. To further shield the poor, the creditor was required to release the debtor every seventh year. Deu_15:1-2.
Nor taketh reward against the innocent—The practice of which is the immemorial blight and curse of oriental governments, and is still watching at all human courts, and threatening the peace and integrity of all nations.
Read full note →
For the law on this point, see Exo_23:8; Deu_16:19, and 2Ch_19:6-7.
Never be moved—This last clause concludes the answer to the question of Psa_15:1 : “Lord, who shall abide?” The Hebrew לעולם, (leolam,) for ever, gives the measure of duration suitable to the subject to which it applies— “He shall not be moved to eternity.” To confine these rewards of the perfect man to this life, or to deny to the language a direct reference to the unending future life, is simply to demolish all just rules of interpretation, and trifle with all serious reasoning.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5. He that hath not put out his money…
5. He that hath not put out his money for usury,
Nor taken bribes against the Innocent.
Read full note →
Two of the most common and flagrant offences against justice. Cp. Isa_33:15; Eze_22:12. Taking interest was forbidden by the Law in dealing with a fellow-countryman as an unbrotherly act (Lev_25:36-37; cp. Exo_22:25; Eze_18:17), but allowed in dealing with foreigners (Deu_23:19-20). Cp. Psa_37:26, Psa_112:5. For a survey of opinion on the subject in the Christian Church see Dict, of Christian Antiquities, Art. Usury, or Cunningham’s Christian Opinion on Usury. The positive rule of the O.T. has become obsolete under the circumstances of modern society, but the principle which underlies it is still of obligation.
Bribery has always been the curse of Oriental countries. For the laws against it see Deu_27:25; Exo_23:7-8; Deu_16:19; and comp. numerous passages in the prophets.
shall never be moved] The Psalmist’s conclusion goes a step further than his opening question. Such a man as he has described will not only be admitted to fellowship with Jehovah, but under His protection will enjoy unshaken prosperity. Cp. Psa_16:8.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (5) Usury was not forbidden in the legitimate commercial…
(5) Usury was not forbidden in the legitimate commercial dealings with foreigners (Deu_23:20); and the laws against it seem to have had exclusive reference to dealings among Israelites themselves, and were evidently enacted more with a view to the protection of the poor than because the idea of usury in itself was considered wrong (Exo_22:25; Lew 25:36). So here the context plainly seems to limit the sin of usury to unjust application of the principle, being connected with bribery. Against “biting” usury (the Hebrew word primarily means “bite”) all governments find it necessary to legislate, as we see in the case of the money-lenders of our own time; but with the employment of capital put out on interest for legitimate purposes of trade, neither Hebrew feeling generally, as the whole career of the race shows, nor the higher minds among them, as we see by our Lord’s parable of the talents, were averse. The best illustrations of invectives of prophets and psalmists against extortionate usurers are supplied by Shakespeare’s play, The Merchant of Venice.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He that putteth not out his money to usury.…
He that putteth not out his money to usury. Usury, when one Israelite borrowed of another, was strictly forbidden by the Law. (Exo_22:25 Lev_25:36 Deu_23:19) When the borrower was a foreigner, it was lawful; (Deu_15:3 Deu_33:20) and no discredit can attach to the practice, so long as the rate of interest charged is moderate. (comp. Mat_25:27) Here the writer contemplates only such usury as was forbidden by the Law. Nor taketh reward against the innocent; refuses, i.e. , to take a bribe, either as judge or witness, when a charge is made against an innocent person. The contrary conduct was widely practised by the Israelites in later times, (see Isa_1:23 Isa_5:23 Jer_22:17 Eze_22:12 Hos_4:18 Mic_3:11, etc.) and prevails generally in the East to the present day. He that doeth these things shall never be moved. (comp. Psa_16:8) He shall continue "steadfast, unmovable," having God "at his right hand," as his Protector and Sustainer.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 5. He that putteth not out his money…
Ver. 5. He that putteth not out his money to usury. Usury was and is hateful both to God and man. That a lender should share with the borrower in gains made by his money is most fitting and proper; but that the man of property should eat up the poor wretch who unfortunately obtained a loan of him is abominable. Those who grind poor tradesmen, needy widows, and such like, by charging them interest at intolerable rates, will find that their gold, and their silver are cankered. The man who shall ascend into the hill of the Lord must shake off this sin as Paul shook the viper into the fire.
Nor taketh reward against the innocent. Bribery is a sin both in the giver and the receiver. It was frequently practised in Eastern courts of justice; that form of it is now under our excellent judges almost an unheard of thing; yet the sin survives in various forms, which the reader needs not that we should mention; and under every shape it is loathsome to the true man of God. He remembers that Jesus instead of taking reward against the innocent died for the guilty.
Read full note →
Ver. 5. He that doeth these things shall never be moved. No storm shall tear him from his foundations, drag him from his anchorage, or uproot him from his place. Like the Lord Jesus, whose dominion is everlasting, the true Christian shall never lose his crown. He shall not only be on Zion, but like Zion, fixed and firm. He shall dwell in the tabernacle of the Most High, and neither death nor judgment shall remove him from his place of privilege and blessedness.
Let us betake ourselves to prayer and self examination, for this Psalm is as fire for the gold, and as a furnace for silver. Can we endure its testing power?
Ver. 5. The Puritanic divines are almost all of them against the taking of any interest upon money, and go to the length of saying that one penny per cent per annum will shut a man out of heaven if persisted in. It appeared to me to be useless to quote opinions in which I cannot agree, especially as this would occupy space better employed. The demanding of excessive and grinding interest is a sin to be detested; the taking of the usual and current interest in a commercial country is not contrary to the law of love. The Jews were not engaged in commerce, and to lend money even at the lowest interest to their fellow farmers in times of poverty would have been usurious; but they might lend to strangers, who would usually be occupied in commerce, because in the commercial world, money is a fruitful thing, and the lender has a right to a part of its products; a loan to enable a non trader to live over a season of want is quite another matter. C.H.S.
Ver. 5. He that putteth not out his money to usury. By usury is generally understood the gain of anything above the principal, or that which was lent, exacted only in consideration of the loan, whether it be in money, corn, wares, or the like. It is most commonly taken for an unlawful profit which a person makes of his money or goods. The Hebrew word for usury signifies biting. The law of God prohibits rigorous imposing conditions of gain for the loan of money or goods, and exacting them without respect to the condition of the borrower, whether he gain or lose; whether poverty occasioned his borrowing, or a visible prospect of gain by employing the borrowed goods. It is said in Ex 22:25-26, "If thou lend money to any of my people that is poor by thee, thou shalt not be to him an usurer, neither shalt thou lay upon him usury, "etc. And in Le 25:35-37, "If thy brother be waxen poor, and fallen into decay with thee, then thou shalt relieve him; yea, though he be a stranger, or a sojourner, that he may live with thee: take thou no usury of him, "etc. This law forbids the taking usury from a brother that was poor, an Israelite reduced to poverty, or from a proselyte; but in De 23:20, God seems to tolerate usury towards strangers; "Unto a stranger thou mayest lend upon usury." By strangers, in this passage, some understand the Gentiles in general, or all such as were not Jews, excepting proselytes. Others think that by strangers are meant the Canaanites, and the other people that were devoted to slavery and subjection; of these the Hebrews were permitted to exact usury, but not of such strangers with whom they had no quarrel, and against whom the Lord had not denounced his judgments. The Hebrews were plainly commanded in Ex 22:25, etc., not to receive usury for money from any that borrowed from necessity, as in that case in Ne 5:5, 7. And such provision the law made for the preserving of estates to their families by the year of jubilee; for a people that had little concern in trade, could not be supposed to borrow money but out of necessity: but they were allowed to lend upon usury to strangers, whom yet they must not oppress. This law, therefore, in the strictness of it, it obliges us to show mercy to those we have advantage against, and to be content to share with those we lend to in loss, as well as profit, if Providence cross them. And upon this condition, a valuable commentator says, It seems as lawful for me to receive interest for money, which another takes pains with, improves, but runs the hazard of in trade, as it is to receive rent for my land, which another takes pains with, improves, but runs the hazard of in husbandry. Alexander Cruden, 1701-1770.
Ver. 5. He that putteth not out his money to usury. "If thou lend money to any of my people that is poor by thee". Ex 22:25. Rather, according to the letter of the original, "If thou lend money to my people, even to a poor man with thee." The Israelites were a people but little engaged in commerce, and therefore could not in general be supposed to borrow money but from sheer necessity; and of that necessity the lender was not to take advantage by usurious exactions. The law is not to be understood as a prohibition of interest at any rate whatever, but of excessive interest or usury. The clause, "Thou shalt not be to him as an usurer, "is equivalent to saying, `Thou shalt not domineer and lord it over him rigorously and cruelly.' That this class of men were peculiarly to be extortionate and oppressive in their dealings with debtors would seem to be implied by the etymology of the original term for usury (Kvn neshek), which comes from a root signifying to bite; and in Ne 5:2-5, we have a remarkable case of the bitter and grinding effects resulting from the creditor's rights over the debtor. A large portion of the people had not only mortgaged their lands, vineyards, and houses, but had actually sold their sons and daughters into bondage, to satisfy the claims of their grasping creditors. In this emergency Nehemiah espoused the cause of the poor, and compelled the rich, against whom he called the people together, to remit the whole of their dues; and, moreover, exacted from them an oath that they would never afterwards oppress their poor brethren for the payment of those debts. This was not because every part of those proceedings had been contrary to the letter of the Mosaic law, but because it was a flagrant breach of equity under the circumstances. It was taking a cruel and barbarous advantage of the necessities of their brethren, at which God was highly indignant, and which his servants properly rebuked. From this law the Hebrew canonists have gathered a general rule, that "Whoso exacteth of a poor man, and knoweth that he hath not aught to pay him, he transgresseth against this prohibition, Thou shalt not be to him as an exacting creditor." (Maimonides, in Ainsworth.) We nowhere learn from the institutes delivered by Moses that the simple taking of interest, especially from the neighbouring nations (De 23:19-20), was forbidden to the Israelites; but the divine law would give no countenance to the griping and extortionate practices to which miserly money lenders are always prone. The deserving and industrious poor might sometimes be reduced to such straits, that pecuniary accommodations might be very desirable to them; and towards such God would inculcate a mild, kind, and forbearing spirit, and the precept is enforced by the relation which they sustained to him: q.d., "Remember that you are lending to my people, my poor; and therefore, take no advantage of their necessities. Trust me against the fear of loss, and treat them kindly and generously." George Bush, in "Notes on the Book of Exodus, "1856.
Ver. 5. He that putteth not out his money to usury. With respect to the first clause, as David seems to condemn all kinds of usury in general, and without exception, the very name has been everywhere held in detestation. But crafty men have invented specious names under which to conceal the vice; and thinking by this artifice to escape, they have plundered with greater excess than if they had lent on usury avowedly and openly. God, however, will not be dealt with and imposed upon by sophistry and false pretences. He looks upon the thing as it really is. There is no worse species of usury than an unjust way of making bargains, where equity is disregarded on both sides. Let us, then, remember that all bargains, in which the one party unrighteously strives to make gain by the loss of the other party, whatever name may be given to them, are here condemned. It may be asked, whether all kinds of usury are to be put into this denunciation, and regarded as alike unlawful? If we condemn all without distinction, there is a danger lest many, seeing themselves brought into such a strait as to find that sin must be incurred, in whatever way they can turn themselves, may be rendered bolder by despair, and may rush headlong into all kinds of usury without choice or discrimination. On the other hand, whenever we concede that something may be lawfully done in this way, many will give themselves loose reins, thinking that a liberty to exercise usury, without control or moderation, has been granted them. In the first place, therefore, I would, above all things, counsel my readers to beware of ingeniously contriving deceitful pretexts by which to take advantage of their fellow men, and let them not imagine that anything can be lawful to them which is grievous and hurtful to others... It is not without cause that God has in Le 25:35-36, forbidden usury, adding this reason: "And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase." We see that the end for which the law was framed was that man should not cruelly oppress the poor, who ought rather to receive sympathy and compassion. This was, indeed, a part of the judicial law which God appointed for the Jews in particular; but it is a common principle of justice, which extends to all nations, and to all ages, that we should keep ourselves from plundering and devouring the poor who are in distress and want. Whence it follows, that the gain which he who lends his money upon interest acquires, without doing injury to any one, is not to be included under the head of unlawful usury. The Hebrew word (Kvn) neshek, which David employs, being derived from another word which signifies to bite, sufficiently shows that usuries are condemned in so far as they involve in them, or lead to, a license of robbing, or plundering our fellow men. Ezekiel, indeed (Eze 18:17 22:12), seems to condemn the taking of any interest whatever upon money lent; but he, doubtless, has an eye to the unjust and crafty arts of gaining by which the rich devoured the poor people. In short, provided we had engraven on our hearts the rule of equity which Christ prescribes in Mt 7:12, "Therefore, all things whatsoever ye would that men should do to you, do ye even so to them, "it would not be necessary to enter into lengthened disputes concerning usury. John Calvin, in loc.
Ver. 5 (first clause). The Mosaic law forbids the lending of money for interest to an Israelite. Ex 22:25 Le 25:37 De 23:19 Pr 28:8 Eze 18:8. In several of the passages referred to, it is expressly supposed that money is lent only to the poor, a supposition which has its ground in the simple relations of the Mosaic times, in which lending, for the purpose of speculation and gain, had no existence. Such lending ought only to be a work of brotherly love; and it is a great violation of that if any one, instead of helping his neighbour, takes advantage of his need to bring him into still greater straits. The Mosaic regulation in question has, accordingly, its import also for New Testament times. With the interest lending of capitalists, who borrow for speculation, it has nothing to do. This belongs to a quite different matter, as is implied even by the name (Kvn), a mordendo, according to which only such usury can be meant as plagues and impoverishes a neighbour. By unseasonable comparison with our modes of speech, many would expound, "His money he puts not to interest." E. W. Hengstenberg.
Ver. 5 (first clause). The worm called in Latin teredo, whereof Pliny hath reported something in his story, breeding in wood, to the touch as soft yet it hath such teeth as endeavour and consumeth the hard timber. So the usurer is a soft beast at first to handle, but in continuance of time the hardness of his teeth will eat thee up, both flesh and bone, if thou beware not. He pleadeth love, but not for thy sake, but for his own; for as the ivy coils and clasps the oak as a lover, but thereby it grows up and over tops the oak, and sucks out the juice and sap thereof, that it cannot thrive nor prosper; so the usurer coils, embraces, and clasps in arms the borrower, that thereby himself may grow richer, and suck all wealth, goods, and riches from him, that he never thrives or prospers after. The pleasure the usurer showeth is like the playing of the cat with the silly mouse: the cat playeth with the mouse, but the play of the cat is the death of the mouse. The usurer pleasures the borrower; but the pleasure of the usurer is the undoing of the borrower. The fox through craft slides and tumbles and makes much pastime till he come to the prey, then he devours: the usurer makes many fair speeches, gives out many fair promises, pretends very great kindness, until he have got thee within his compass, then he crushes and cruciates thee. The usurer preys upon the poor, he waxes rich at the penury of his brother, he clothes himself with the coat of the naked, he gathers riches of the indigency and want of his neighbour; he feedeth himself of the bread of the hungry, and devoureth his poor brother, as the beasts do the smaller; than which, says Ambrose, there is no greater inhumanity and cruelty, no greater wretchedness and iniquity, as Chrysostom in many places, and Basil upon this Psalm, have well observed. Richard Turnbull.
Ver. 5. The rich make the poor to fill them; for usurers feed upon the poor, even as great fishes devour the small. Therefore, he which said, Let there not be a beggar in Israel (De 15:4), said too, Let there not be an usurer in Israel. For if there be usurers in Israel there will be beggars in Israel; for usurers make beggars, even as lawyers make quarrellers... It is a miserable occupation to live by sin, and a great comfort to a man when he looketh upon his gold and silver, and his heart telleth him, All this is well gotten; and when he lieth upon his deathbed, and must leave all to his children, he can say unto them, I leave you mine own; but the usurer cannot say, I leave you mine own, but I leave you other men's; therefore the usurer can never die in peace, because if he die before he maketh restitution, he dieth in his sin. Henry Smith.
Ver. 5. Biting usurers were so abhorred in the primitive church, that as they condemned the usurer himself, so they made the scribes, who wrote the bonds, and also the witnesses, incapable of any benefit; and that no testament or latter will, written by such should be valid. The house of the usurer was called domus Satanae, the house of the devil; and they ordained that no man should eat or drink with such usurer, nor fetch fire from them; and after they were dead that they should not be buried in Christian burial. The conclusion of this is (Eze 18:13), this sin is matched with theft; and Eze 18:11,
with adultery; and Eze 18:12, with violence; it is the daughter of oppression and sister to idolatry, and he that doth these things shall not dwell in God's holy hill. Albeit, these worldlings think themselves more honest than thieves and adulterers, yet the Lord maketh their case all alike. John Weemse, 1636.
Ver. 5. Taketh reward against the innocent. I am sure this is scala inferni, the right way to hell, to be covetous, to take bribes, and pervert justice. If a judge should ask me the way to hell, I should show him this way: First, let him be a covetous man; let his heart be poisoned with covetousness. Then let him go a little further and take bribes; and, lastly, pervert judgments. Lo, here is the mother, and the daughter, and the daughter's daughter. Avarice is the mother; she brings forth bribe taking, and bribe taking perverting of judgment. There lacks a fourth thing to make up the mess, which, so help me God, if I were judge, should be hangum tuum, a Tyburn tippet to take with him; an it were the judge of the King's Bench, my Lord Chief Judge of England, yea, an it were my Lord Chancellor himself, to Tyburn with him. Hugh Latimer.
Ver. 5. Taketh reward against the innocent. I come to corrupt lawyers and advocates, who so often take rewards against the innocent, as they do take upon them the defence of such causes as they in their own conscience are persuaded to be evil and unjust. Which being so common a fault among lawyers, as that very few which plead causes, either in civil or ecclesiastical courts, do seem to make any conscience thereof, to whom all is fish that cometh to their nets; therefore all lawyers are to be exhorted to apply this note unto themselves. George Downame.
Ver. 5. He that doeth. It is not said he that professes this or that, or he that believes thus and thus, or he that is of such or such an opinion or way of worship, or he that sets up new lights, and pretends the Spirit for his immediate guide; 'tis not he that hears much or talks much of religion; no, nor he that preaches and prays much, nor he that thinks much of these things, and means well; but it is he that "doeth these things"that is actually employed about themthat is the religious and truly godly man. It is not, I say, a formal professor, a confidant solifidian, a wild opinionist, a high flown perfectist; it is not a constant hearer, or a mighty talker, or a laborious teacher, or a gifted brother, or a simple well wisher must pass; but it is the honest and sincere doer of these things, that will abide the test and stand the trial; when all other flashy pretences shall, in those searching flames, be burnt and consumed like "hay and stubble, "as the apostle expresses it. To wear Christ's livery and to do him no service is but to mock a gracious Master; to own him in our profession and deny him in our practice, is, with Judas, to betray him with a kiss of homage; with the rude soldiers to bow the knee before him, and, in the meantime to beat his sacred head with his reeden sceptre, and with Pilate to crown him with thorns, to crucify the Lord and write over his head, "King of the Jews:" in a word, to grieve him with our honours, and wound him with our acknowledgments. A Christian profession without a life answerable, will be so far from saving any one, that will highly aggravate his condemnation; when a dissembled friendship at the great day of discoveries shall be looked upon as the worst of enmities. A mere outside formality of worship, is at best but Prometheus's sacrifice, a skeleton of bones and a religious cheat...The harmless humour of meaning well is not enough to approve a man's spiritual state, to acquit obligations, or to ascertain his expectations. For he that bids us "eschew evil" does immediately subjoin, that we must "follow" and "hold fast that which is good." It will be no good account not to have done evil, unless we make it appear that we have been doing good too; since the non commission of great sins will not excuse our omission of great duties. In the best commonwealth of bees, the drone without a sting, as she has no weapon for mischief, so, wanting a tool for employ, is deservedly cashiered the hive. Condensed from Adam Littleton, D.D., 1627-1694.
Ver. 5. He that doeth these things shall never be moved. Mark how the prophet saith not, he that readeth these things, or he that heareth these things, but he that doth them, shall never be removed. For were it enough to read or hear these precepts, then should an infinite number of vain and wicked persons enter into, and continue in the church, which notwithstanding have no place therein; for there are very few, or none at all, which have not read, or at least have not heard these things, yet they will not do them. Neither doth he say, he that talketh of these things, but he that doth them; for many now in these days can talk gloriously of uprightness, justice, truth, in whom notwithstanding, there is neither upright dealings, nor sound righteousness, nor unfeigned truth to be found. Many can say that slander is sin, injury is iniquity, to receive false reports is uncharitable, that it becometh not the saints to flatter the wicked, that to break promise and falsify their oaths is unseemly, to give upon usury is oppression, to receive bribes against the innocent is extreme cruelty; yet themselves backbite and hurt their neighbour, they themselves believe every tale that is brought them, they flatter and fawn upon the wicked for advantage, they swear and forswear for commodity, they oppress through usury, and receive gifts of bribery against the innocent; and so in word they speak of these things, but do them not indeed... Neither doth David say he that preacheth these, shall never be removed, for then not only many other wicked persons, which can speak of, yea, many ungodly men which can also preach of virtue, should have the place in the Lord's tabernacle, and rest upon his holy hill; but also among others, even Balaam the covetous prophet, should have a sure place in God's tabernacle; for he could say, "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more" (Nu 22:18); yet he took rewards; yet he was carried away with covetousness, as much as in him lay, to work the destruction of Israel, the innocent people of the Lord. Richard Turnbull.
Ver. 5. Shall never be moved. Moved he may be for a time, but not removed for ever. His soul is bound up in the bundle of life, near unto the throne of glory; when the souls of the wicked are restless as a stone in the midst of a sling, saith the Targum in 1 Samuel 25. John Trapp.
Ver. 5 (last clause). The holy soul is the love of God, the joy of angels; her eyes dare look upon the glorious Judge whom she knows to be her Saviour. Her heart is courageous; she dares stand the thunder; and when guilty minds creep into corners, she is confident in him that will defend her. She challengeth the whole world to accuse her of injustice, and fears not the subornation of false witnesses, because she knows the testimony of her own conscience. Her language is free and bold, without the guiltiness of broken stops. Her forehead is clear and smooth, as the brow of heaven. Her knees are ever bent to the throne of grace; her feet travelling toward Jerusalem; her hands weaving the web of righteousness. Good men bless her; good angels guard her; the Son of God doth kiss her; and when all the world shall be turned to a burning pile, she shall be brought safe to the mountain of joy, and set in a throne of blessedness for ever. Thomas Adams.
Ver. 5. The evidences and privileges of godly men.
Ver. 5 (last clause). The fixedness and safety of the godly.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain He that putteth not out his money to usury.
Psa_15:5
He that putteth not out his money to usury.
Read full note →
Unclean money eschewed
He that putteth not out his money to usury, nor taketh reward against the innocent. The companion of the Lord rejects the fruits of oppression. He will have no money that bears the marks of blood. Nothing unclean will he take into the building of his estate. In earning his bread he will never use a sting; in labouring he will never bite. He will never allow himself to gain an advantage by illegitimate means. He will accept no bribe, nor give any. Better is a little with righteousness than great revenues without light. (J. H. Jowett, M. A.)
The examination of usury
I. Define what usury is. It is that gain which is gotten by lending, covenanting before with the borrower to receive more than was borrowed. Someone, defining usury, calls it the contrary to charity; for love seeketh not her own, but usury seeks anothers that is not her own. Then it is far from love; but God is love; so usury is far from God. Usury has her name of biting (nesher), and she may well signify it; therefore St. Paul saith (Gal_5:15), If you bite one another, take heed, etc.
II. Its unlawfulness.
1. It is against the law of charity.
2. Against the law of nations. For all nations have laws against usury, and some restraints against it.
3. Against the law of nature, that is, against the natural compassion which should be among men.
4. Against the law of God (Exo_22:25; Lev_25:37; Deu_23:19). It is a miserable occupation to live by sin, and a great comfort when a man can feel, of his gold and silver, that it is all well gotten, and that he leaves of his own to his children. The usurer loveth the borrower as the ivy loveth the oak, to grow up by it; the usurer would grow rich by the borrower. The ivy claspeth the oak like a lover, but it claspeth out all the juice and sap, that the oak cannot thrive after it. So the usurer claspeth the borrower with such bonds that he ever after grows poor as others grow rich. Christ bids us lend freely. God bade Adam live by the sweat of his brow (face), his own, not that of another, which usurers live by. David says, A good man is merciful and lendeth, and then he adds, he shall never be moved. In Exo_23:1-33, it is said, Lend unto him which wanteth without usury, that the Lord may bless thee.
III. The different kinds of usury. There be more sorts of it than there are tricks at cards.
1. Some will not take usury, but will have the use of your land or your cattle, and so get even more than by usury.
2. Others will take plates, bedding, and other household stuff, to use or wear, (Amo_2:1-16) They lie down upon the clothes which are laid to pledge.
3. Others will take a pawn, which is better than the money they lend, and if the money be not returned by a certain day, they keep the pawn.
4. Others will buy goods at a small price, and then covenant that the borrowers buy them back at the same price on such a day, or else the goods will be theirs (1Th_4:6).
IV. The arguments by which usury is defended. There be three opinions. Some say, like God, Thou shalt die. They think that usury is utterly unlawful, because God hath forbidden it. Some say, like the woman, Peradventure thou shalt die; they doubt whether usury be utterly unlawful or no, because it is so much tolerated. Some say like the serpent, Thou shalt not die; they think usury lawful, because it is gainful, as Saul thought that the idolaters beasts should not be killed, because they were fat (1Sa_15:9). The arguments for usury which are pleaded are--
1. God doth allow some kind of usury (see Deu_23:1-25). Of a stranger thou mayest take usury. But a stranger signifies an enemy such as they were commanded destroy; only to such might they be usurers. But men take usury of their brother.
2. They say they lend for compassion. But how so when you partake not of your brothers losses but his gains?
3. They say If he gain, and I gain too, is not this well? Should he not be thankful? Yes, if he hath received a good turn from you. But you bind him to requite it.
4. It is necessary for orphans, widows, and such like, which have no other way of getting their living. But how did the Jews do without it? If it was good for them not to have, is it good for us that we should have usurers?
5. They say, If I may not gain by the money which I lend, I will keep it to myself. But you must not do that (Mat_5:42; Eze_18:1-32).
6. It is only the biting usury which is forbidden. But all usury is that.
7. They, allege the law of the land, which allows it. But if Gods law forbid thee, can mans law excuse thee? It did not serve Adam to say, The woman gave me. And furthermore, the law only restrains. No man is to take more than ten in the hundred; if he do he shall be punished. The law doth not sanction any usury, but only holds back the usurer.
V. The usurers punishment.
1. Not only Gods law, but the canon law doth condemn the usurer. It doth excommunicate him, as having no communion with saints.
2. It doth detain him from the sacraments, as having no communion with Christ.
3. Will not suffer him to be buried, as if he were only worthy to lie in hell.
4. It treats his will as he will. But hear the judgment of Gods law. The usurer doth receive two incomes, one of the borrower, and another of the revenger. The first is gem, the other punishment. All the Scripture prophesieth evil unto him. Solomon saith (Pro_28:8), He which increaseth his riches by usury, gathereth for them which will be merciful to the poor. God saith that He will smite the usurer with His fist (Eze_22:13). As his hands were shut against the poor, so shall Gods hands be against him. And here David saith, they shall not dwell in Gods temple, nor rest in His holy mountain. But this punishment is all punishments. Yes, usury signifieth biting, for when it has bitten others it shall bite the usurer too, and never cease. If, therefore, Christ be come to your hearts, as He came to Zacchaeus house, restore now, as he did, and escape this judgment.
VI. The giving of usury. Is this lawful? Jeremiah says he never gave nor took (Jer_15:10). But he meant he was no meddler with the world, whereby they should envy him as usurers were most of all envied. But many will borrow who will never lend; and it is said, if there were no borrowers there would be no lenders, if no bribe givers there would be no bribe takers. And there is as much difference between the two men as between covetousness and necessity, for he which borroweth upon, usury borroweth for necessity. But for this God has allowed many things--Adams sons to marry with Adams daughters; and David to eat the shewbread (Luk_6:4). And so when immediate help is needed to prevent a great mischief, many think that it is lawful to resort to the usurer. But if some may borrow upon usury it does not follow that all may. Yet many borrow who have no need. They borrow because they reckon that they can get more by the money than the money they pay for it. Hence it is that goods are so dear. And there are some who borrow because they want to make their creditors think they are bare of money. These are like foxes, and I doubt not there be more sorts than I know.
VII. What should they do who have got their money by usury? Restore it again. If you cannot say as Samuel said, Whose goods have I taken? then you must say as Zacchaeus said, Whose goods have I kept? The best thing is to do no man wrong, the next best is to make amends. For as humility is the repentance of pride, and abstinence of surfeit, and alms of covetousness, and forgiveness of malice, so restitution is the repentance of usury. As a camel when he comes home casteth off his burden at the door, that he may enter into his stable; so they which are laden with other mens goods, when they go to heaven, must leave their burden where they had it, lest they be too gross to enter in at the narrow gate; therefore that you may not die in your sins, make restitution (2Sa_2:26), so do you remember whether this course will be sweet or bitter in the end. Now, seeing that you may not be usurers to men, be usurers to God (Mat_19:29). (H. Smith.)
The sins of usury and bribe
By usury understand--that gain which, by composition, compact, and agreement going before, is taken for the duty of lending above the principal. It is nothing prejudicial to the dangerous adventures of lawful merchants; neither condemneth it tolerable gains in the retailer. But when, for very lending, without labour, without danger undertaken by transporting goods, or otherwise, there riseth commodity and gain, the principal returning, there is usury. Usury is against Gods law. The Roman Commonwealth decayed after usury was therein entertained. Usury is condemned by the general consent of the Church and the Fathers. The wise men among the heathen condemned it. The usurer is an idolater, for he is covetous. The last forbidden evil is corruption and bribery. The taking of rewards whereby justice is perverted, and the innocent oppressed. (R. Turnbull.)
The lawfulness of usury considered
The Rev. W.J. Dawson, replying to the question Is usury right? says: John Ruskin replies, No. His contention is that if a man has £15,000 it is his duty to spend his principal pound by pound, but to put it to usury, that is to interest, is a sin against society. I confess I have never been able to accept this doctrine. When we talk of £15,000 it is one thing; but apply it to £1000, which we will say is the entire fortune of a widow. If she spends it pound by pound she will soon came to beggary. If it be wisely invested, someone else has the use of it in the promotion of business, and she has a small annual income, which is the barrier between her and want. I do not understand Christ as denouncing usury. What the whole spirit of the Bible denounces is excessive usury. (The Young Man.)
He that doeth these things shall never be moved.--
On tranquillity of mind
Inquire whether any line of conduct can be pointed out which, independent of external situation in the world, shall tend to make us easy in mind; shall either bestow or aid that tranquillity which all men desire. Direction:
1. That we imitate the character of the man who is described in this Psalm; that we study to preserve a clear conscience, and to lead a virtuous and honourable, at least an inoffensive and innocent, life. So great is the power of conscience over every human being that the remembrance of crimes never fails to overthrow tranquillity of mind. Let him therefore, who wishes to enjoy tranquillity, study, above all things, to act an irreproachable part. 2, Join humble trust in the favour of God. As, after the best endeavours we can use, no mans behaviour will be entirely faultless, it is essential to peace of mind that we have some ground of hope in the Divine mercy, that through the merits of Jesus Christ our defects shall be forgiven, and grace be shown us by heaven. But a man may be both pious and virtuous and yet, through some defects in the management of his mind and temper, may not possess that happy serenity and self-enjoyment which ought to be the portion of virtue and piety. There is therefore some discipline to be studied; there are some subsidiary parts of character to be attended to, in order to give piety and virtue their full effect for conferring tranquillity.
3. Attend to the culture and improvement of your minds. A fund of useful knowledge and a stock of ideas afford much advantage for the enjoyment of tranquillity. In a mind absolutely vacant, tranquillity is seldom found. The vacancy will too often be filled up by bad desires and passions.
4. Be always careful to provide proper employment of our time. Regular industry and labour, with intervals of ease, is perhaps the state most conducive of any to tranquillity. But if relaxation degenerate into total idleness it becomes in a high degree adverse to tranquillity.
5. Learn to govern our passions. These are the frequent disturbers of our peace. Such of them as belong to the malignant and unsocial class evidently tend to promote vexation and disquiet. If those which are accounted of an innocent nature obtain the entire mastery of our minds, they are sufficient to overthrow the tranquillity of life. This self-command is particularly necessary in all that relates to habitual temper: those slight emotions which ruffle or sour the temper are sufficient, by their frequent recurrence, to poison all self-enjoyment. He who would possess a tranquil state must cultivate calmness and gentleness of disposition.
6. Never expect too much from the world. High hopes and florid views are great enemies to tranquillity. When rashly indulged they are constantly producing disappointments. One of the first lessons, both of religion and wisdom, is to moderate our expectations and hopes. It is a middle region which is the native station of tranquillity. Do not form too high expectations from the character of those who are in social or domestic relations with you.
7. Mix retreat with the active business of the world, and cultivate habits of serious thought and recollection. Reflection and meditation allay the workings of many unquiet passions, and place us at a distance from the tumults of the world. The three great enemies to tranquillity are vice, superstition, and idleness. (Hugh Blair, D. D.)
A man unmoved
He that doeth these things shall never be moved. How glorious is the assurance! The companion of the Lord shall never slip. When he is walking over the enchanted ground he shall be preserved wakeful and vigilant. He shall know where the slippery places are, and where the traps are hid, and he shall cross the devil-haunted ground in security. He shall not be carried away by the storm. He shall be unmoved in the blast of adversity. When death comes he shall still stand! The Lord is his keeper, the Lord is at his right hand, disaster shall only strengthen him. All things shall work together for his good. Such is the companion of God. Into that fellowship we are all called. What God wishes us to be He is prepared to make us. His ideals are His promises. His commandments are invitations. His high callings are gracious evangels. Our sufficiency is of God. (J. H. Jowett, M. A.)
The fixedness and safety of the ungodly
A ships compass is so adjusted as to keep its level amidst all the hearings of the sea. Though forming part of a structure that feels every motion of the restless waves, it has an arrangement of its own that keeps it always in place, and in working order. Look at it when you will, it is pointing, trembling perhaps, but truly, to the pole. So each soul in this life needs an adjustment of its own, that amid the fluctuations of the earthen vessel it may be kept ever in a position to feel the power of its great attraction in the skies. (A Parsons Penn.)
Of false pretences to godliness
Religion consists in action; the truth and power of piety lie in practice. He that doth these things. Prove--
(1) From the subject of religion, the mind, heart, soul of man. Actions are the best expressers of the mind.
(2) From the nature of the covenant betwixt God and us. Action is the condition on our part.
(3) From the manner of procedure on the great day of accounts, when the eternal retributions shall be adjusted to men according to their works. It is not a bare external profession which many poor ignorant souls content themselves with that will serve the turn. A Christian profession, without a life answerable, will be so far from saving anyone that it will highly aggravate his condemnation. There are those who think it enough barely to believe, and take faith alone to be the only Gospel term, and of itself all sufficient for salvation. Faith is, however, not a strong fancy or a rash presumption. Faith is no unactive principle, but a stirring grace that purges and purifies the heart, the source of actions and works by love. He that would be sure of his justification by faith must first be sure to justify his faith by his works. If faith will not do, much less can opinion. It cannot be imagined that any system of notions swimming in the brain should bear us out, and help us to attain our end. What shall we say of those whose whole religion is built upon uncertainty, and whose main principle is irresolution? Neither can I approve the ordinary mode of some that pretend to more than ordinary piety, to place all religion in the ear, that take up so much of their time in hearing that they have scarce leisure to practise. It is not lining the ears, nor tipping the tongue with religious discourses that will do the business. Neither preaching nor prayer of themselves will do. We must work as well as pray. A word must be said of the well wishers, who rest upon their good intentions, and take it for a sufficient ground for them to hope well because they mean well. This harmless meaning well is not enough to approve a mans spiritual state, or acquit his obligations. (Adam Littleton, D. D.)
.
Psa_16:1-11
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 15:5 The Lord prohibited Israel from charging interest to…
15:5 The Lord prohibited Israel from charging interest to people in need (Exod 22:25-27). • The assurance of God’s presence keeps the godly from destruction (Pss 16:8; 46:5; 125:1). Their circumstances might shake them temporarily, but they ultimately stand firm (30:6; 94:18; 112:6).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.